1. I commend to you, etc. The greater part of this chapter is taken up with salutations; and as they contain no difficulties, it would be useless to
dwell long on them. I shall only touch on those things which require some light by an explanation.

He first commends to them Phoebe, to whom he gave this Epistle to be brought to them; and, in the first place, he commends
her on account of her office, for she performed a most honorable and a most holy function in the Church; and then he adduces
another reason why they ought to receive her and to show her every kindness, for she had always been a helper to all the godly.
As then she was an assistant
469469 “Ministra,” διάκονος — minister, or servant, or deaconess, one who ministers. Origen and Chrysostom considered her to be a deaconess, but the word does not necessarily
prove this; for it is used often to designate generally one who does service and contributes to the help and assistance
of others. She was evidently a person of wealth and influence, and was no doubt a great support and help to the Cenchrean
Church. Those spoken of by Paul in 1 Timothy 5:10, and Titus
2:3, were widows and aged, and they are not called αἱ διὰκονοι, deaconesses. There arose, as it appears, an order of this kind in the early Church,
and Grotius says that they were ordained by imposition of hands before the Laodicean Council, which forbade the
practice. Their office was, according to Bingham and Suicer, referred to by Schleusner, to baptize women, to teach female catechumens, to visit the sick, and to perform other inferior offices in the Church. But
this was the state of things after the apostolic times, and there is no reason to believe that Phoebe was of this order. She
was
evidently a great helper of the Christian cause, as some other women also are mentioned in this chapter, and she had
been the helper of many, (Romans 16:2,) and not of one Church, and also of Paul himself; and from what is said in Romans 16:2, it appears probable that she was a woman
carrying on some business or traffic, and that she went to Rome partly at least on this account. — Ed.
of the Cenchrean Church, he bids that on that account she should be received in the Lord; and by adding as it is meet for saints, he intimates that it would be unbecoming the servants of Christ not to show her honor and kindness. And since it behooves
us to embrace in love all the members of Christ, we ought surely to regard and
especially to love and honor those who perform a public office in the Church. And besides, as she had always been full
of kindness to all, so he bids that help and assistance should now be given to her in all her concerns; for it is what courtesy
requires, that he who is naturally disposed to kindness should not be forsaken when in need of aid, and to incline their minds
the more, he numbers himself among those whom she had assisted.

But this service, of which he speaks as to what it was, he teaches us in another place, in 1 Timothy 5:9, for as the poor were supported from the public treasury of the Church, so they were taken care of by those in public offices,
and for this charge widows were chosen, who being free from domestic concerns, and cumbered by no children, wished to
consecrate themselves wholly to God by religious duties, they were therefore received into this office as those who had
wholly given up themselves, and became bound to their charge in a manner like him, who having hired out his own labors, ceases
to be free and to be his own master. Hence the Apostle accuses them of having violated their faith, who renounced the office
which they had once undertaken, and as it behooved them to live in widowhood, he forbade them to be chosen under sixty years
of
age, (1 Timothy 5:9,11,) because he foresaw that under that age the vow of perpetual celibacy was dangerous, yea, liable to prove ruinous. This
most sacred function, and very useful to the Church, when the state of things had become worse, degenerated into the idle
order of Nuns; which, though corrupt at its beginning, and contrary to the word of God, has yet so fallen away from what it
was
at its commencement, that there is no difference between some of the sanctuaries of chastity and a common brothel.

3. Salute Prisca 470470 So reads Griesbach; it is the same with Priscilla. See Acts 18:2,26, and 2 Timothy 4:19, where she is also called Prisca. Names in former times, as well as now, were sometimes used in a abbreviated form. — Ed.and Aquila The testimonies which he brings here in favor of some individuals, were partly intended for this end, that by honoring those
who were faithful and worthy, faithfulness itself might be honored, and that they who could and would do more good than others,
might have authority; and partly that they themselves might study to act in a manner
corresponding to their past life, and not fail in their religious course, nor ever grow languid in their pious ardor.

It is a singular honor which he ascribes here to Prisca and Aquila, especially with regard to a woman. The modesty of the
holy man does on this account more clearly shine forth; for he disdained not to have a woman as his associate in the work
of the Lord; nor was he ashamed to confess this. She was the wife of Aquila, and Luke calls her Priscilla. (Acts
18:2.)
471471 Whether Aquila was a laymen or not, the Apostle connects his wife with him in the work of cooperation with him in his ministerial
work; and we see by Acts 18:26, that they both taught Apollos. It is somewhat singular, that the wife, not only here but in several other instances, though
not in all, is mentioned before the husband. — Ed.

4. To whom not only I, etc. As Prisca and Aquila had not spared their life for preserving the life of Paul, he testifies that he himself was individually
thankful to them: he however adds, that thanks were given them by all the Churches of Christ; and he added this that he might,
by such an
example, influence the Romans. And deservedly dear and precious to all the Gentiles was the life of such a man, as it
was an incomparable treasure: it was therefore no wonder that all the Churches of the Gentiles thought themselves to be under
obligations to his preservers.
472472 The occasion is not mentioned. It was probably at Corinth, according to the account given in Acts 18.

What he adds respecting the Church in their house is worthy of being observed; for he could not have more splendidly adorned
their household than by giving it the title of a Church. The word congregation, which Erasmus has adopted, I do not approve; for it is plainly evident, that Paul, by way of honor, had used the sacred name of Church.
473473 Some of the Fathers considered that the family, being all religious, was the Church; but this is wholly inconsistent with
the mode of expression that is used, and with the state of things at that time. They had no churches or temples to meet in;
private houses were their churches. Superstitious ideas as to places of worship no doubt led men to seek such following, if
he meant only the family, — “Aquila and Priscilla salute you
much in the Lord, with (σὺν — together with) the Church that is in their house,” 1 Corinthians 16:19. — Ed.

5. Who is the first-fruit, etc. This is an allusion to the rites of the law; for as men are sanctified to God by faith, they who first offer themselves are
fitly called the first-fruit. Whosoever then is called first in time to the faith, Paul allows him the prerogative of honor:
yet he retains this eminence only
when the end corresponds with the beginning. And doubtless it is no common honor when God chooses some for first-fruits:
and there is in addition a greater and an ampler trial of faith, through a longer space of time, provided they who have first
begun are not wearied in their course.
474474 Epaenetus, who is here called the first-fruit of Achaia, may have been off the family of Stephanas, who is said to have been
the first-fruit in 1 Corinthians 16:15. But the majority of copies has Asia, Ασίας, here, instead of Achaia, Αχαίας. By Asia is often meant Asia Minor, and so here,
no doubt, if it be the right reading. — Ed.

6. He again testifies his gratitude, in recording the kindness of Mary to him. Nor is there any doubt but that he commemorates
these praises, in order to recommend those whom he praised to the Romans.
475475 It is said of Mary, that she “labored much,” εἰς ἡμᾶς, towards us, or among us; “inter nos — among us,” Beza; “pro nobis — for us,” Grotius. The reading εἰς ὑμᾶς, towards you, has many MSS. in its favor, and also ἐν ὑμῖν, among you. — Ed.

7. Salute Andronicus Though Paul is not wont to make much of kindred, and of other things belonging to the flesh, yet as the relationship which
Junia and Andronicus bore to him, might avail somewhat to make them more fully known, he neglected not this commendation.
There is more weight in
the second eulogy, when he calls them his fellow-prisoners; 476476 It is not certain to what the Apostle refers; for we have no particular account of him hitherto as a prisoner, except for
a short time at Philippi, Acts 16:23-40; and it is probable, that it was on that occasion that they had been his fellow-prisoners; for it appears from the narrative,
that there were more prisoners than Paul and Silas, as it is said that the
“prisoners” heard them singing, Acts 16:25; and Paul’s saying to the jailer, in Acts 16:28, “we are all here,” clearly implies that he had some with him besides Silas. — Ed.
for among the honors belonging to the warfare of Christ, bonds are not to be counted the least. In the third place, he
calls them Apostles: he uses not this word in its proper and common meaning, but extends it wider, even to all those who not only teach in one
Church, but also spend their labor in promulgating the gospel
everywhere. He then, in a general way, calls those in this place Apostles, who planted Churches by carrying here and there
the doctrine of salvation; for elsewhere he confines this title to that first order which Christ at the beginning established,
when he appointed the twelve disciples. It would have been otherwise strange, that this dignity should be only ascribed to
them, and to a few others. But as they had embraced the gospel by faith before Paul, he hesitates not to set them on this
account before himself.
477477 The words ἐπίσημοι ἐν τοῖς ἀποστόλοις, noted among the Apostles, can hardly admit of a meaning different from what is here
given, though some have explained the sense to be, that they were much esteemed by Apostles, or that they were “distinguished
in the Apostles’ judgment,” or that they were well known to the Apostles. But as “Apostles” in some other instances mean teachers,
as
Barnabas was, (Acts 14:14,) the explanation here given is most to be approved. — Ed.

11. Who are of the family of Narcissus It would have been unbecoming to have passed by Peter in so long a catalogue, if he was then at Rome: yet he must have been
there, if we believe the Romanists. But since in doubtful things nothing is better than to follow probable conjecture, no
one,
who judges impartially, will be persuaded that what they affirm is true; for he could not surely have been omitted by
Paul.

It is further to be noticed, that we hear nothing here of splendid and magnificent titles, by which we might conclude that
men high in rank were Christians; for all those whom Paul mentions were the obscure and the ignoble at Rome. Narcissus, whom he here names, was, I think, the freeman of Claudius, a man notorious for many crimes and vices. The more wonderful was
the goodness of God, which penetrated into that impure house, abounding
in all kinds of wickedness; not that Narcissus himself had been converted to Christ, but it was a great thing that a house,
which was like hell, should be visited by the grace of Christ. And as they, who lived under a foul pander, the most voracious
robber, and the most corrupt of men, worshipped Christ in purity, there is no reason that servants should wait for their masters,
but every one ought to follow Christ for himself. Yea, the exception added by Paul shows that the family was divided,
so that the faithful were only a few.

16. Salute one another with a holy kiss It is clear from many parts of Scripture, that a kiss was a usual and common symbol of friendship among the Jews; it was
perhaps less used by the Romans, though not unfrequent, only it was not lawful to kiss women, except those only who were
relatives. It became however a custom among the ancients for Christians to kiss one another before partaking of the Supper,
to testify by that sign their friendship; and then they bestowed their alms, that they might in reality and by the effect
confirm what they had represented by the kiss: all this appears evident from one of the homilies of Chrysostom478478It appears from Justin Martyr and Tertullian, that the early Christians kissed one another always after prayers, or at the end of the service. They did so, says Grotius, to “show that they were all equal; for the Persians and the orientals kissed the mouth of those only of the same rank, and
gave their hands to be kissed by their
inferiors.” It was evidently a custom among the Jews. See 2 Samuel 20:9; Luke 7:45; Matthew 26:49. This “holy kiss” is mentioned in 1 Corinthians 16:20;
2 Corinthians 13:12; 1 Thessalonians 5:26. It is called the kiss of love, or charity, by Peter, 1 Peter 5:14. It was one of those things which arose from peculiar habits, and is not be considered as binding on all nations, any more
than the washing of feet. The Apostle’s object seems to have been, not to enjoin a rite, but to regulate a practice,
already existing, and to preserve it from abuse: it was to be a holy kiss. — Ed.
Hence has arisen that practice among the Papists at this day, of kissing the paten, and of bestowing an offering: the
former of which is nothing but superstition without any benefit, the other serves no other purpose but to satisfy the avariciousness
of the priests, if indeed it can be satisfied.

Paul however seems not here positively to have enjoined a ceremony, but only exhorts them to cherish brotherly love; and he
distinguishes it from the profane friendships of the world, which, for the most part, are either disguised or attained by
vices, or retained by wicked arts, and never tend to any good. By sending salutations from the Churches,
479479Griesbach approves of τάσαι, “all,” after Churches: then it would be “all the Churches;” that is, of Greece, says Grotius, but of Corinth, says Wolfius, even those which assembled at different
private houses: and this is a more likely supposition, than that Paul, according to Origen and others, took it as granted that all the Churches which he had founded wished well to the Church of Rome. That they wished
well to it there can be no doubt; but it is not probable that Paul acted on such a supposition. — Ed.
he was endeavoring, as much as he could, to bind all the members of Christ by the mutual bond of love.

469 “Ministra,” διάκονος — minister, or servant, or deaconess, one who ministers. Origen and Chrysostom considered her to be a deaconess, but the word does not necessarily
prove this; for it is used often to designate generally one who does service and contributes to the help and assistance
of others. She was evidently a person of wealth and influence, and was no doubt a great support and help to the Cenchrean
Church. Those spoken of by Paul in 1 Timothy 5:10, and Titus
2:3, were widows and aged, and they are not called αἱ διὰκονοι, deaconesses. There arose, as it appears, an order of this kind in the early Church,
and Grotius says that they were ordained by imposition of hands before the Laodicean Council, which forbade the
practice. Their office was, according to Bingham and Suicer, referred to by Schleusner, to baptize women, to teach female catechumens, to visit the sick, and to perform other inferior offices in the Church. But
this was the state of things after the apostolic times, and there is no reason to believe that Phoebe was of this order. She
was
evidently a great helper of the Christian cause, as some other women also are mentioned in this chapter, and she had
been the helper of many, (Romans 16:2,) and not of one Church, and also of Paul himself; and from what is said in Romans 16:2, it appears probable that she was a woman
carrying on some business or traffic, and that she went to Rome partly at least on this account. — Ed.

470 So reads Griesbach; it is the same with Priscilla. See Acts 18:2,26, and 2 Timothy 4:19, where she is also called Prisca. Names in former times, as well as now, were sometimes used in a abbreviated form. — Ed.

471 Whether Aquila was a laymen or not, the Apostle connects his wife with him in the work of cooperation with him in his ministerial
work; and we see by Acts 18:26, that they both taught Apollos. It is somewhat singular, that the wife, not only here but in several other instances, though
not in all, is mentioned before the husband. — Ed.

472 The occasion is not mentioned. It was probably at Corinth, according to the account given in Acts 18.

473 Some of the Fathers considered that the family, being all religious, was the Church; but this is wholly inconsistent with
the mode of expression that is used, and with the state of things at that time. They had no churches or temples to meet in;
private houses were their churches. Superstitious ideas as to places of worship no doubt led men to seek such following, if
he meant only the family, — “Aquila and Priscilla salute you
much in the Lord, with (σὺν — together with) the Church that is in their house,” 1 Corinthians 16:19. — Ed.

474 Epaenetus, who is here called the first-fruit of Achaia, may have been off the family of Stephanas, who is said to have been
the first-fruit in 1 Corinthians 16:15. But the majority of copies has Asia, Ασίας, here, instead of Achaia, Αχαίας. By Asia is often meant Asia Minor, and so here,
no doubt, if it be the right reading. — Ed.

475 It is said of Mary, that she “labored much,” εἰς ἡμᾶς, towards us, or among us; “inter nos — among us,” Beza; “pro nobis — for us,” Grotius. The reading εἰς ὑμᾶς, towards you, has many MSS. in its favor, and also ἐν ὑμῖν, among you. — Ed.

476 It is not certain to what the Apostle refers; for we have no particular account of him hitherto as a prisoner, except for
a short time at Philippi, Acts 16:23-40; and it is probable, that it was on that occasion that they had been his fellow-prisoners; for it appears from the narrative,
that there were more prisoners than Paul and Silas, as it is said that the
“prisoners” heard them singing, Acts 16:25; and Paul’s saying to the jailer, in Acts 16:28, “we are all here,” clearly implies that he had some with him besides Silas. — Ed.

477 The words ἐπίσημοι ἐν τοῖς ἀποστόλοις, noted among the Apostles, can hardly admit of a meaning different from what is here
given, though some have explained the sense to be, that they were much esteemed by Apostles, or that they were “distinguished
in the Apostles’ judgment,” or that they were well known to the Apostles. But as “Apostles” in some other instances mean teachers,
as
Barnabas was, (Acts 14:14,) the explanation here given is most to be approved. — Ed.

478It appears from Justin Martyr and Tertullian, that the early Christians kissed one another always after prayers, or at the end of the service. They did so, says Grotius, to “show that they were all equal; for the Persians and the orientals kissed the mouth of those only of the same rank, and
gave their hands to be kissed by their
inferiors.” It was evidently a custom among the Jews. See 2 Samuel 20:9; Luke 7:45; Matthew 26:49. This “holy kiss” is mentioned in 1 Corinthians 16:20;
2 Corinthians 13:12; 1 Thessalonians 5:26. It is called the kiss of love, or charity, by Peter, 1 Peter 5:14. It was one of those things which arose from peculiar habits, and is not be considered as binding on all nations, any more
than the washing of feet. The Apostle’s object seems to have been, not to enjoin a rite, but to regulate a practice,
already existing, and to preserve it from abuse: it was to be a holy kiss. — Ed.

479Griesbach approves of τάσαι, “all,” after Churches: then it would be “all the Churches;” that is, of Greece, says Grotius, but of Corinth, says Wolfius, even those which assembled at different
private houses: and this is a more likely supposition, than that Paul, according to Origen and others, took it as granted that all the Churches which he had founded wished well to the Church of Rome. That they wished
well to it there can be no doubt; but it is not probable that Paul acted on such a supposition. — Ed.